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Aphra Behn and the Roundheads Author(S): Kimberly Latta Source: Journal for Early Modern Cultural Studies , Spring/Summer 2004, Vol
Aphra Behn and the Roundheads Author(s): Kimberly Latta Source: Journal for Early Modern Cultural Studies , Spring/Summer 2004, Vol. 4, No. 1, Women Writers of the Eighteenth Century (Spring/Summer 2004), pp. 1-36 Published by: University of Pennsylvania Press Stable URL: https://www.jstor.org/stable/27793776 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms University of Pennsylvania Press is collaborating with JSTOR to digitize, preserve and extend access to Journal for Early Modern Cultural Studies This content downloaded from 42.110.144.138 on Thu, 04 Mar 2021 08:16:04 UTC All use subject to https://about.jstor.org/terms JEMCS 4.1 (Spring/Summer 2004) Aphra Behn and the Roundheads Kimberly Latta In a secret life I was a Roundhead general.1 The unacknowledged identified herself as a factprophet. is Inthat the dedicatoryAphra Behnepistle frequently to The Roundheads (1682), for example, she begged the priv ileges of the "Prophets ... of old," to predict the future and admonish the populace. To the newly ascended James II she boasted, "Long with Prophetick Fire, Resolved and Bold,/ Your Glorious FATE and FORTUNE I foretold.^ When the Whigs drove James from power and installed William of Orange in his place, she represented herself standing mournfully, "like the Excluded Prophet" on the "Forsaken Barren Shore."3 In these and other instances, Behn clearly and consciously drew upon a long-standing tradition in English letters of associating poets with prophets. -
The French Wars of Religion
New Dorp High School Social Studies Department AP World History Mr. Hubbs The French Wars of Religion The French Protestants were called Huguenots and they represented only a small part of the population. Before the 1560s it was illegal for Huguenots to worship publicly. In 1562, Catherine, the Queen of France took a major step in religious toleration by allowing Huguenots to hold public worship outside the boundaries of towns. They were also allowed to hold church assemblies. Catherine was a Catholic and wanted France to remain Catholic; she also did not want a Protestant France. This began the French Wars of Religion which lasted for almost forty years and destroyed thousands of lives. Catholics began to target and kill many Huguenots. Fearing a Huguenot uprising, Catherine convinced Charles IX that the Huguenots were plotting his overthrow. On August 24, 1572, the day before St. Bartholomew's Day, royal forces hunted down and executed over three thousand Huguenots in Paris. Within three days, royal armies had hunted down and executed over twenty thousand Huguenots. The St. Bartholomew Massacre was a turning point in the history of the Christian Church. In 1576, Henry III ascended to the throne. And some Catholics formed a violent and fanatical group which was aided by Philip II of Spain who wanted to overthrow the Protestant churches of other countries. Henry III was stabbed to death and Henry IV became king. Henry IV stated that the only way France would find peace is if it were ruled by a tolerant Catholic king. On April 13, 1598, Henry IV ended the religious wars in France by proclaiming the Edict of Nantes. -
John Jay and Benjamin Franklin Benjamin Franklin Was Born in 1706 in Boston to a Lower-Class Family and Was the 15Th out of 17 Children
John Jay and Benjamin Franklin Benjamin Franklin was born in 1706 in Boston to a lower-class family and was the 15th out of 17 children. Franklin never received a formal education past the age of 10. He became a printer’s apprentice and eventually moved to Philadelphia at the age of 17 to continue his trade. John Jay was born in 1745 in New York to a moderately wealthy family and was the 8th of 10 children. He received a good education and was taught by tutors before attending King’s College at the age of 14. After graduating, he became a successful lawyer. Huguenot Cross John Jay and Benjamin Franklin both descended from ancestors who came to America seeking religious freedom. Jay’s ancestors were French Huguenots while Franklin’s family were Puritans. The stories of their ancestor’s religious persecution had a huge impact on both men and is reflected in many of their beliefs. John Jay’s grandfather, Augustus Jay, was a French Huguenot who came to America in the 1680s. Augustus and his family had to leave France in order to flee the religious persecution of Huguenots after the King of France revoked the Edict of Nantes. The Edict had protected French Protestants from religious persecution in the heavily Catholic country and without it, Huguenots were no longer safe in France. The oppression and pursuit of religious freedom that his ancestors endured had a lasting effect on Jay and his beliefs. He strongly believed that there should not be a national religion and that it was important to enforce a strong separation between religion and government. -
Violence in Reformation France Christopher M
Marquette University e-Publications@Marquette Maria Dittman Library Research Competition: Library (Raynor Memorial Libraries) Student Award Winners 4-1-2010 Quel Horreur!: Violence in Reformation France Christopher M. McFadin Marquette University, [email protected] Undergraduate recipient (Junior/Senior category) of the Library's Maria Dittman Award, Spring 2010. Paper written for History 4995 (Independent Study) with Dr. Julius Ruff. © Christopher M. McFadin 1 Quel horreur! : Violence in Reformation France By Chris McFadin History 4995: Independent Study on Violence in the French Wars of Religion, 1562-1629 Dr. Julius Ruff November 9, 2009 2 Oh happy victory! It is to you alone Lord, not to us, the distinguished trophy of honor. In one stroke you tore up the trunk, and the root, and the strewn earth of the heretical vermin. Vermin, who were caught in snares that they had dared to set for your faithful subjects. Oh favorable night! Hour most desirable in which we placed our hope. 1 Michel de Roigny, On the St. Bartholomew’s Day Massacre, 1572 The level of sectarian violence that erupted in Reformation France was extraordinary. Otherwise ordinary Catholics tortured their Huguenot neighbors to death and then afterwards mutilated their corpses, sometimes feeding the disfigured remains to farm animals. Catholic children elicited applause from their coreligionists as they killed adult Huguenots by tearing them to pieces. Huguenots assaulted Catholic priests during the Mass, pillaged Catholic churches, and desecrated the Host. Indeed, as the sectarian duel increased in frequency and intensity, a man could be killed for calling someone a Huguenot; both sides used religion to rationalize the assassinations of dukes and kings. -
Timucuan Ecological and Historic Preserve
National Park Service U.S. Department of the Interior Timucuan Ecological and Historic Preserve The Huguenots In April 1564 French colonists and soldiers under the command of Rene de Laudonniere came to Spanish controlled la Florida with the intent to build a permanent settlement at the mouth of the River of May (St. Johns River.) The settlement was originally planned as a commercial venture, but as conflicts with the Catholics continued in France, Admiral Gaspard de Coligny, a Huguenot, proposed that it also become a refuge for the Huguenots. The name give to the settlement was “la Caroline” after France’s young Huguenot Cross monarch, Charles. Who are the Huguenots are the followers of John province of Touraine to denote persons Huguenots? Calvin. The name Huguenot (oo-ga-no) who walk in the night because their is derived either from the German own safe places of worship were dark “eidgenossen” meaning “confederate” or caves or under the night sky. from “Hugeon,” a word used in the Who was In the early 1500’s Protestantism was explosion of anti-Protestant sentiment. John Calvin? gathering momentum all over Europe. Calvin wound up fleeing France and John Calvin (Jean Cauvin, 1509-1564), a settling in Geneva, Switzerland. young law student in Paris, read the writings and beliefs of Martin Luther. Calvin, who had previously studied to enter the priesthood, began to consider the Protestant call to put the scriptures first and to reform the church. In 1533 Calvin began to write about his own salvation experience. He followed this with a speech attacking the Roman Catholic Church and demanding a change like Martin Luther had initiated in Germany. -
Lesson 1: Why Did Religion Help to Cause the English Civil War?
Lesson 1: Why did religion help to cause the English Civil War? Learning Objectives: What did people believe in 17th century England? What did Charles I believe? How did Charles I’s actions increase religious tension? TASK: My sentence which includes the word ‘tension’: ……………………………………………………………………………………………………………………………………………… ……………………………………………………………………………………………………………………………………………… Key Knowledge: By the time of Charles I’s reign, England was a Protestant country. The official church was the Church of England. However, there were still serious religious tensions. Many powerful people in England, including many MPs, were Puritans, who did not believe that the Church of England was Protestant enough. Puritans were extremely anti-Catholic, and very suspicious of any attempts to make the Church of England more like the Catholic Church. Charles I was not a Puritan, and this caused serious tension between the King and some of his enemies in Parliament. Student Activity: Why did religion help to cause the English Civil War? Read the sheet below on Charles I and religion, and answer the questions. By Charles I’s time, many powerful men in England, including many 1) What did Puritans believe? MPs, were Puritans. Puritans believed that people should be free to worship however they liked, without being told what to do by the Church. They did not want Bishops to have power over people’s beliefs. They hated the Catholic Church, and believed that churches and services should be simple. Charles I was not a Puritan, and did not believe that the Church of 2) What did Charles I believe? England’s churches and services should be simple. He loved the elaborate ceremonies of the Church, and expected English people to follow its beliefs and services exactly. -
Cromwelliana the Journal of the Cromwell Association
Cromwelliana The Journal of The Cromwell Association 1999 • =-;--- ·- - ~ -•• -;.-~·~...;. (;.,, - -- - --- - -._ - - - - - . CROMWELLIANA 1999 The Cromwell Association edited by Peter Gaunt President: Professor JOHN MORRILL, DPhil, FRHistS Vice Presidents: Baron FOOT of Buckland Monachorum CONTENTS Right Hon MICHAEL FOOT, PC Professor IV AN ROOTS, MA, FSA, FRHistS Cromwell Day Address 1998 Professor AUSTIN WOOLRYCH, MA, DLitt, FBA 2 Dr GERALD AYLMER, MA, DPhil, FBA, FRHistS By Roy Sherwood Miss PAT BARNES Mr TREWIN COPPLESTONE, FRGS Humphrey Mackworth: Puritan, Republican, Cromwellian Chairman: Dr PETER GAUNT, PhD, FRHistS By Barbara Coulton 7 Honorary Secretary: Mr Michael Byrd Writings and Sources III. The Siege. of Crowland, 1643 5 Town Fann Close, Pinchbeck, near Spalding, Lincolnshire, PEI I 3SG By Dr Peter Gaunt 24 Honorary Treasurer: Mr JOHN WESTMACOTT Cavalry of the English Civil War I Salisbury Close, Wokingham, Berkshire, RG41 4AJ I' By Alison West 32 THE CROMWELL ASSOCIATION was founded in 1935 by the late Rt Hon Isaac Foot and others to commemorate Oliver Cromwell, the great Puritan statesman, and to Oliver Cromwell, Kingship and the encourage the study of the history of his times, his achievements and influence. It is Humble Petition and Advice neither political nor sectarian, its aims being essentially historical. The Association By Roy Sherwood 34 seeks to advance its aims in a variety of ways which have included: a. the erection of commemorative tablets (e.g. at Naseby, Dunbar, Worcester, Preston, etc) (From time to time appeals are made for funds to pay for projects of 'The Flandric Shore': Cromwellian Dunkirk this sort); By Thomas Fegan 43 b. helping to establish the Cromwell Museum in the Old Grammar School at Huntingdon; Oliver Cromwell c. -
Huguenots.Pdf
The Huguenots Evangelicals persecuted by the French state he Protestant Reformation in the two stormy centuries of persecution, T16th century changed the face the great majority of them had been of Europe, including France. At one driven from their native land. When point, evangelical Protestants (known given the opportunity, these loyal and as Huguenots) made up ten per cent hard-working citizens made a great of the population of France,1 and contribution to France, and also in the close to half the nobility.2 But after countries to which they fled.3 The story of the Huguenots encourages Christians in our day to “seek the peace of the city” in which they live. However, despite being model citizens, their religious liberty gave way to persecution – a timely warning not to take civic freedoms for granted. ‘Emigration of the Huguenots, 1566’ by Jan Antoon Neuhuys MARGUERITE Growth and persecution OF NAVARRE The sister of King Francis I of France, Marguerite, was unusually gifted and beautiful – and deeply committed to the Protestant faith. She used Fleeing Huguenots welcomed by the Prince-elector of Brandenburg-Prussia her position as Queen of Navarre (a territory in he renewed study of the were burned at the stake. Many south-west France) TBible during the Renaissance others were tortured or sent as to give refuge helped prepare the way for the slaves to galley ships, or fled to to those fleeing Protestant Reformation. At its neighbouring countries.7 persecution.14 core, the reformers rediscovered Despite this, the reformed During her reign the Bible’s teaching that church in France kept growing.8 (1525-1549), the salvation is a gift of God’s free The joyful witness of those poor of Navarre grace. -
Neutralism" in Worcestershire
Constructing the Past Volume 7 Issue 1 Article 12 2006 "Neutralism" in Worcestershire Margaret Bertram Illinois Wesleyan University Follow this and additional works at: https://digitalcommons.iwu.edu/constructing Recommended Citation Bertram, Margaret (2006) ""Neutralism" in Worcestershire," Constructing the Past: Vol. 7 : Iss. 1 , Article 12. Available at: https://digitalcommons.iwu.edu/constructing/vol7/iss1/12 This Article is protected by copyright and/or related rights. It has been brought to you by Digital Commons @ IWU with permission from the rights-holder(s). You are free to use this material in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This material has been accepted for inclusion by editorial board of the Undergraduate Economic Review and the Economics Department at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. "Neutralism" in Worcestershire Abstract This article discusses the supposed "neutralism" of the county of Worcestershire in the 1640s and suggests that the reason it seemed to be neutral was because there were many different groups there that balanced each other, rather than a single, yet neutral force. This article is available in Constructing the Past: https://digitalcommons.iwu.edu/constructing/vol7/iss1/12 Constructing the Past "NEUTRALISM" IN WORCESTERSHIRE Margaret Bertram . Many local historians, such as Anthony Fletcher, Roger Howell and John Morrill, have labeled Worcestershire a "neutral" county in the conflict between Crown and Parliament·during the 1640s. -
A Study in Regicide . an Analysis of the Backgrounds and Opinions of the Twenty-Two Survivors of the '
A study in regicide; an analysis of the backgrounds and opinions of the twenty- two survivors of the High court of Justice Item Type text; Thesis-Reproduction (electronic) Authors Kalish, Edward Melvyn, 1940- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 14:22:32 Link to Item http://hdl.handle.net/10150/318928 A STUDY IN REGICIDE . AN ANALYSIS OF THE BACKGROUNDS AND OPINIONS OF THE TWENTY-TWO SURVIVORS OF THE ' •: ; ■ HIGH COURT OF JUSTICE >' ' . by ' ' ■ Edward Ho Kalish A Thesis Submittedto the Faculty' of 'the DEPARTMENT OF HISTORY ' ' In Partial Fulfillment of the Requirements For the Degree of : MASTER OF ARTS .In the Graduate College THE UNIVERSITY OF ARIZONA 1 9 6 3 STATEMENT:BY AUTHOR / This thesishas been submitted in partial fulfill ment of requirements for an advanced degree at The - University of Arizona and is deposited in The University Library to be made available to borrowers under rules of the Library« Brief quotations from this thesis are allowable without special permission, provided that accurate acknowedg- ment. of source is madeRequests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the head of the major department .or the Dean of the Graduate<College-when in their judgment the proposed use of the material is in the interests of scholarship«' ' In aliiotdiefV instanceshowever, permission . -
Huguenot Identity and Protestant Unity in Colonial Massachusetts: the Reverend André Le Mercier and the “Sociable Spirit”
122 Historical Journal of Massachusetts • Summer 2012 Huguenots Fleeing France, 1696 At least 200,000 Huguenots are believed to have fled France in the years surrounding 1685, ending up in places as far afield as North America, the Dutch Republic, England, Ireland, Germany, Switzerland, and South Africa. 123 Huguenot Identity and Protestant Unity in Colonial Massachusetts: The Reverend André Le Mercier and the “Sociable Spirit” PAULA WHEELER CARLO Abstract: Numerous researchers have noted that many Huguenots conformed to Anglicanism several decades after their arrival in North America. The situation differed in colonial Massachusetts, where Huguenots typically forged connections with Congregationalists or Presbyterians. This article explores the activities and writings of André Le Mercier (1692- 1764), the last pastor of the Boston French Church, which closed in 1748. Le Mercier was an ardent supporter of Protestant unity, yet he also strove to preserve a strong sense of Huguenot identity. Nevertheless, support for Protestant unity facilitated Huguenot integration into the English-speaking majority, which fostered the demise of French Reformed churches in New England and thereby weakened Huguenot identity. Paula Wheeler Carlo is a professor of history at Nassau Community College and the author of Huguenot Refugees in Colonial New York: Becoming American in the Hudson Valley (Sussex Academic Press, 2005). * * * * * Historical Journal of Massachusetts, Vol. 40 (1/2), Summer 2012 © Institute for Massachusetts Studies, Westfield State University 124 Historical Journal of Massachusetts • Summer 2012 The Huguenots were French Protestants who followed the teachings of the religious reformer John Calvin (1509-1564).1 They faced persecution and even death during the French Religious Wars in the second half of the sixteenth century.2 The conclusion of these wars produced the Edict of Nantes (1598), which allowed Protestants to freely practice their religion in specified areas of France. -
Sacred Covenant and Huguenot Ideology of Resistance: the Biblical Image of the Contractual Monarchy in Vindiciae, Contra Tyrannos
religions Article Sacred Covenant and Huguenot Ideology of Resistance: The Biblical Image of the Contractual Monarchy in Vindiciae, Contra Tyrannos Andrei Constantin Sălăvăstru Social Sciences and Humanities Research Department, Institute for Interdisciplinary Research, “Alexandru Ioan Cuza” University of Iasi, 700506 Iasi, Romania; [email protected] Received: 8 October 2020; Accepted: 3 November 2020; Published: 6 November 2020 Abstract: The Bible had been a fundamental source of legitimacy for the French monarchy, with biblical imagery wielded as a powerful propaganda weapon in the ideological warfare which the kings of France often had to wage. All Christian monarchies tried to build around themselves a sacral aura, but the French kings had soon set themselves apart: they were the “most Christian”, anointed with holy oil brought from heaven, endowed with the power of healing, and the eldest sons of the Church. Biblical text was called upon to support this image of the monarchy, as the kings of France were depicted as following in the footsteps of the virtuous kings of the Old Testament and possessing the necessary biblical virtues. However, the Bible could prove a double-edged sword which could be turned against the monarchy, as the ideological battles unleashed by the Reformation were to prove. In search for a justification for their resistance against the French Crown, in particular after 1572, the Huguenots polemicists looked to the Bible in order to find examples of limited monarchies and overthrown tyrants. In putting forward the template of a proto-constitutional monarchy, one of the notions advanced by the Huguenots was the Biblical covenant between God, kings and the people, which imposed limits and obligations on the kings.